妙法蓮華經玄贊 4.214

4.214

贊曰：明悟三性諸法歸趣，所以初權後說一乘。真如妙理體性常住，佛能證知，遍計所執生法二我體性是無，佛證無我理故，亦知此無、是凡虛妄執。「佛種從緣起」者，無漏依他報佛種子，因緣所生從緣所起，因脩作故。由證真理斷能執心染分依他，知所執無，從於淨分依他因緣修佛種者為一乘故。何者一乘？重顯常法即圓成實，「法住法位」者，真如住在諸法之中，體性常有名為法住。法有染淨，離染得淨分位顯之，故名法位。相者體性，世間本體即是常住真如實性，一乘體也。於金剛座道場之中，知此諸法本體性已，於無名相法中，導師方便以名相說，一切法中略有二種：一空、二有。空無差別總立一性，名遍計所執有。法有差別，分之為二：一者常，二者無常。常者名圓成實性，無常者為依他起性。依他起性復分為二：一有漏，二無漏。有漏為依他起性，無漏為圓成實性。今依前門。無常為依他，依他有漏皆悉除斷，就中但取無漏無常淨分依他，究竟滿位成菩提故，故言佛種從緣起也。意顯能證常住法性真如無我理故，乃能了知二我為無，依於善友修習智慧，從緣起法菩提覺滿，為證一乘真如妙理，妙理即是法住法位世間常住相。大般涅槃於道場中既證知已。今為眾生方便說之令欣趣證，今此依他即菩提、圓成即涅槃合成一乘，圓成勝故獨名一乘。由斷有漏依他起性，遣遍計所執，證此二果。由了依他、所執性故，初說《阿含》次說《般若》，純有、空教名為方便。今三俱說，故名真實。三性之義如別章說。

The Commentary says: This explains the understanding of the three natures and the final destination of all phenomena, which is why the provisional was taught first and the Single Vehicle only later. The wondrous principle of tathatā has an eternally abiding essence, which the Buddha is able to realize and know; the two selves of persons and phenomena that are imagined through pervasive conceptualization are non-existent in essence, and because the Buddha realizes the principle of selflessness, he also knows this non-existence to be the false, vain clinging of ordinary beings. Regarding "the seeds of buddhahood arise from conditions": the uncontaminated other-dependent seeds of the recompense buddha are produced by causes and conditions and arise from conditions, because they are cultivated through practice. By realizing the true principle, one severs the defiled part of the other-dependent which constitutes the grasping mind, knows that what was grasped is non-existent, and cultivates the seeds of buddhahood from the purified part of other-dependent causes and conditions to constitute the Single Vehicle. What is the Single Vehicle? To re-clarify the eternal Dharma is the perfected nature itself. Regarding "the Dharma's abiding in the position of the Dharma": tathatā abides within all phenomena, and its essence eternally exists, hence it is called "the Dharma's abiding." Phenomena have defilement and purity; by separating from defilement and attaining the pure state, it is revealed, hence it is called "the position of the Dharma." "Characteristics" means essence; the fundamental essence of the worldly realm is precisely the eternally abiding true nature of tathatā, which is the essence of the Single Vehicle. Having known this fundamental essence of all phenomena while seated at the bodhimaṇḍa upon the diamond seat, within phenomena free from names and marks the Guide skillfully taught through names and marks. Among all phenomena there are generally two kinds: first, emptiness; second, existence. Emptiness without distinction is collectively established as one nature, named the existence of pervasive conceptualization. Existing phenomena have distinctions and are divided into two: first, the eternal; second, the impermanent. The eternal is called the perfected nature, and the impermanent is the other-dependent nature. The other-dependent nature is again divided into two: first, the contaminated; second, the uncontaminated. The contaminated is the other-dependent nature, and the uncontaminated is the perfected nature. Now, following the previous model: the impermanent is the other-dependent; the contaminated of the other-dependent is completely eradicated, and among them only the uncontaminated, impermanent, pure part of the other-dependent is taken, because bodhi is attained at the ultimate, perfected stage; therefore it says that the seeds of buddhahood arise from conditions. The intention is to reveal that because one is able to realize the eternally abiding nature of phenomena, the principle of tathatā's selflessness, one can then thoroughly know that the two selves are non-existent, rely upon spiritual friends, cultivate wisdom, and from conditioned phenomena awaken to full bodhi, in order to realize the wondrous principle of the Single Vehicle's tathatā. The wondrous principle is precisely the Dharma's abiding, the Dharma's position, and the eternally abiding characteristic of the world. Having already realized and known great parinirvāṇa in the bodhimaṇḍa, he now skillfully expounds it for sentient beings to make them aspire to advance and realize it. Now, this other-dependent is bodhi, and the perfected is nirvāṇa; combined, they form the Single Vehicle. Because the perfected is superior, it is solely named the Single Vehicle. By severing the contaminated other-dependent nature and dispelling pervasive conceptualization, one realizes these two fruits. Because he thoroughly understood the other-dependent and imagined natures, he first taught the Āgamas and next taught the Prajñā; the purely existent and purely empty teachings are called expedient means. Now he teaches all three together, and therefore it is called real. The meaning of the three natures is as explained in a separate chapter.